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NEWS BULLETIN
VAISHNAVI ANAND from London presents World Hindu News in Tamil
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MRS Brhannayaki Sathyanarayanan from Bengaluru speaks on
DEVA PRAYAG TEMPLE
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Talk by Prof S Suryanarayanan
Topic- Some Interesting Facts
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SPECIAL EVENT-
Talk on Keezadi Excavations
Keezadi and South India
By
N Ganesh Raaja, Amateur Historian and Author
Ganesh Raaja. N hails from Tamil Nadu. He completed his engineering in 2003 and has more than twenty years of experience in the software industry.
He was attracted towards ‘History of India’ after noticing a defaming article in an Indian magazine. He has spent more than eight years researching on this subject. He has read vast number of books related to ancient Sanskrit literature, ancient Tamil literature, scientific evolution etc. written by eminent Indian and foreign scholars.
Each book he referred to catered to a specific aspect of Indian life. After understanding them, a natural interest arose in him to reconcile and chronologically arrange them in a ‘holistic’ and ‘interesting’ way. This is a first attempt at narrating India’s story ‘as-it-happened’.
The result is the book, titled, “The Jambū Island”. This book chronologically organizes the Rishis, kings, literaryevolution, people’slives, and scientificprogress based on Sanskrit and Tamil literature. It aims to eliminatemyths, interpolations, and exaggerations. It strives to present the story in a logical and captivatingnarrative, with many pictures.
This book covers the period from roughly 6000 BCE to 3138 BCE, narrating significant events including the rendering of the Vedicmantras by the Rishis, the Aryan clan split towards Iran resulting in the formation of the Zōrōastrians, the atrocities and defeat of the Haihaya clan, fusion of Nāgās and other native tribes into the Vedic religion, Āryancolonization of SouthIndia, and the Bharata battle at Kurukshetra.
Post launching his book, Ganesh has started an Youtube channel in Tamil to share his learnings. The goal of this channel to spread awareness about the greatness of our country and Hindu religion, to create a counter-narrative to the popular Dravidian ideology of Tamil Nadu.
Pictures are taken from various sources for spreading knowledge.
this is a non- commercial blog. Thanks for your great pictures.
tamilandvedas.com, swamiindology.blogspot.com
xxxx
இந்தக் கட்டுரை நாளைகுத் தமிழில் வரும்
Sudarsana Chakram is one of the main symbols of vaishnavas- Vishnu devotees. Vaishnava worship it separately in Vishnu temples under the name chakra perumal. It is in a separate shrine inside the temple.
Silpasara book describes Sudarsana to be brilliant as fire with sixteen arms holding thw weapons conch, discuss, bow, axe ,sword, arrow, trident,noose, goad, lotus, thunderbolt, plough, pestle, club and spear.
The figure has protruding teeth, fiery hair and three eyes . it is fully decorated and stands in front of a shatkona or hexagon. Dancing thus amidst flames of the discuss, the Sudarsana is supposed to kill all enemies. sometimes the image may be represented with four or eight arms holding the discuss in all of them.
At Tirupati the Sudarsana has sixteen arms but instead of hexagon an equilateral triangle is at the back. Within that a seated Narasimha is in Yogasana posture with flames of fire proceeding from his crown. This form of Narasimha is popularly known as Jvaalaa Narasimha.
The famous Chakrapani temple at Kumbakonam is dedicated to the discus Sudarsana of Vishnu.
The Sudarshana Chakra (Sanskrit: सुदर्शनचक्र, Sudarśanacakra) is a divine discus, attributed to the god Vishnu in the Hindu scriptures. The Sudarshana Chakra is generally portrayed on the right rear hand of the four hands of Vishnu. In the Rigveda, the Sudarshana Chakra is stated to be Vishnu’s symbol as the wheel of time according to one scholar.
IN THE EPICS
The Ramayana states that the Sudarshana Chakra was created by the divine architect, Vishvakarma. Vishnu slays a danava named Hayagriva on top of a mountain named Chakravana, seizing the discus from him.
In Mahabharata we find it in the hands of Krishna.
He beheads Shishupala with the Sudarshana Chakra at the Rajasuya yajna of Emperor Yudhishthira. He also employs it during the fourteenth day of the Kurukshetra War to obscure the sun. The Kauravas are deceived, allowing Arjuna to slay Jayadratha, avenging the death of his son. Vishnu used it to kill the crocodile which caught the leg of Gajendra. It is in the story of Gajendra Moksha sculpted from Gupta days.
Ahirbudhnya Samhita, Vishnu emanated in 39 different forms.[10] The Samhita is characteristic for its concept of Sudarshana. It provides mantras for Sudarshana, and details the method of worship of the multi-armed Sudarshana.
The Puranas also state the Sudarshana Chakra was made by Vishvakarma, featuring a legend regarding its origin: Vishvakarma’s daughter, Sanjña, was married to the sun god, Surya. However, due to her consort’s blazing light and heat, she could not approach him. When she informed her father regarding this, Vishvakarma diminished the brilliance of the sun so that his daughter could be with him. From the splendour of the Sun, Vishvakarma produced three divine objects: the aerial vehicle Pushpaka Vimana, the Trishula of Shiva, and the Sudarshana Chakra of Vishnu.
IN HISTORY
A Vrishni silver coin from Alexander Cunningham’s Coins of Ancient India: From the Earliest Times Down to the Seventh Century (1891)
The chakra is found in the coins of many tribes with the word gana and the name of the tribe inscribed on them.
Vrishni copper coins dated to later time were found in Punjab. Another example of coins inscribed with the chakra are the Taxila coins of the 2nd century BCE with a sixteen-spoked wheel.
A coin dated to 180 BCE, with an image of Vasudeva-Krishna, was found in the Greco-Bactrian city of Ai-Khanoum in the Kunduz area of Afghanistan, minted by Agathocles of Bactria.[18][19] In Nepal, Jaya Cakravartindra Malla of Kathmandu issued a coin with the chakra.
The Chakra Purusha in Pancharatra texts has either four, six, eight, sixteen, or thirty-two hands
The Chakra Purusha in Pancharatra texts has either four, six, eight, sixteen, or thirty-two hands.
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The Sudarshana Homam is performed by invoking Sudarshana along with his consort Vijayavalli into the sacrificial fire. This homam is very popular in South India.
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IN TEMPLES
Though Chakraperumal or Chakratalvar shrines (sannidhis) are found inside Vishnu’s temples, there are very few temples dedicated to Chakraperumal alone as the main deity (moolavar):
Sri Sudarshana Bhagavan Temple, Nagamangala
Chakrapani Temple, Kumbakonam – located on the banks of the Chakra Bathing Ghat of the Kaveri river. Here, the god is Chakra Rājan and his consort is Vijayavalli.
Jagannath Temple, Puri, where Jagannath (a form of Vishnu-Krishna), Subhadra, Balabhadra and Sudarshana are the main deities.
The temple of Chakraperumal in Gingee on the banks of Varahanadi is now defunct
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form of Shatrughna
In Kerala, Sudharsana Chakra is worshiped both directly and in the form of Shatrughna, one of four sons of King Dasharatha, and brother to Lord Rama, considered an avatar of Sudharsana Moorthy.
Alathiyur Pavelikkara Narayanathu Kavu Sudarshana Temple, Triprangode, Malappuram. A rare sudarshana temple complex in Kerala dedicated to Lord Sudarshana. Along with the main deity, Badrakali, Shastha and naga are worshipped here. The temple is also the paradevatha of mangalassery.
Thuravoor Sree Narasimha Moorthy Temple, Alappuzha- One of the rare temple complexes in Kerala, where two sanctum sanctorums are situated within a single Nalambalam (temple structure), one of the sanctums in dedicated to Lord Narasimha and the other to Maha Sudarsana Moorthy. The Sudarsana Moorthy Temple is believed to be 1300 years old.
Sreevallabha Temple, Thiruvalla, Pathanamthitta – One of the oldest and largest temples in Kerala and one of the 108 Divya Desams, Sudharsana Moorthy is worshipped along with Sreevallabha in this temple. The temple for Sudarshana Chakra was built by Sreedevi Antherjanam of Sankramangalathu Illam, and was rebuilt by Queen Cherumthevi in 59 BC.
Thrichakrapuram Temple, Puthanchira- The main deity is Sudharsana Moorthy.
Ayyarvattom Sree Maha Sudharshana Temple, Eravannur, Kozhikode
Pallikkara Sri Mahavishnu Sudharsana Temple, Kozhikode
The Chakraperumal shrine inside the Simhachalam Temple is home to the rare 16-armed form.
Other temples with shrines to Sudarshana Chakra are Veeraraghava Swamy Temple, Thiruevvul; Ranganathaswamy Temple, Srirangapatna; Thirumohoor Kalamegaperumal temple, Madurai; and Varadharaja Perumal Temple, Kanchipuram.
—subham—
Tags- Vishnu, discus, Sudarsana, Chakra, weapon, temples for Sudharsana, Hinduism through 500 Pictures in Tamil and English; படங்கள் மூலம் இந்து மதம் கற்போம்-16
Pictures are taken from various sources for spreading knowledge.
this is a non- commercial blog. Thanks for your great pictures.
tamilandvedas.com, swamiindology.blogspot.com
xxxx
Vishnu desceing from heaven; prison in Mathura
Part Fifteen
Yesterday I gave the concluding remarks for Mahabharata Wayang Puppet show of Indonesia in Tamil. Let us look at some matter in bullet points
Who are Pandavas? Yuthisthiran, Bhima, Ajuna were born to Kunti and Nakula ,Sahadeva were born to Madri and both the queens were wives of Pandu, the King who was ruling Hastinapura. Because he was cursed by Kindama Rishi he went to forest and died there.
Kunti got her children through the grace of (Yama) Dharma, Vayu and Indra where as Madri got her children by the grace of Asvini Devas. But Kunti’s eldest son was Karna who was born by the grace of Sun god. When she wanted to hide her first birth all the things started going wrong. Karna was floated in a basket in the river which was recovered by a chariot driver.
In the Indian Olympic Games , Karna wanted to participate but was prevented by the Pandavas saying he was not a king. Immediately Duryodhana proclaimed him as the king of Anga desa. This shows Duryodhana as great statesman.
Kunti could have said Karna was also a Kshatriya, but she did not say it.
Duryodhana and his 98 brothers were suffering from jealousy. At no time neither Gandhari nor Dhritarashtra corrected them. Shakuni was an evil person poisoning everyone’s mind. He spoiled all peace deals proposed by Lord Krishna
And when Yudhisthira lost everything including their wife Draupadi in the gambling, Dushasana, eldest of the Duryodhana gang disrobed her in the assembly. But Krishna saved her modesty by magically producing more and more saris.
When the war started Krishna used all his cunning plans and used Arjuna as his pawn. But Arjuna lost his beloved son Abimamyu too. At the end Aswathtama also killed all the children of Draupadi. This shows war is cruel and both sides suffer. Krisna’s policy was End justifies Means; so he adopted all treacherous schemes.
There is another lesson; not only jealousy destroyed Duryodhana gang; but also showing disrespect to woman also another reason for the destruction. When Dussasana disrobed Draupadi she made a vow she would never decorate her hair until Duryodhanadhis were destroyed. Bhima fulfilled her vow. He killed Dusasana in a cruel way. The hand which touched Draupadi in the assembly was plucked out from his body and he was beaten to death with the same hand.
This is another lesson. If you molest a woman, you will be destroyed.
Third lesson was untruth will cause destruction. Kunti never revealed that Karna was her eldest son. If she were honest in the very beginning, Mahabarata war would not have happened. Karna’s life saving metal jacket/armour was also removed treacherously by Krishna. He asked Indra to go in the guise of a Brahmin and he asked Karna to donate his armour.
Yuthisthira should have stopped the game of dice at one stage. He never stopped it. It was his biggest weakness. Another weakness was that he can be easily manipulated by others. Krishna wanted him to tell a lie in the battlefield about Elephant Aswatththama’s death. He made the announcement in such a way that Drona thought his son Aswaththama was killed .
Kunti met her sons.
Conclusion
Kunti’s dishonesty regarding Karna, Yuthisthira’s weakness of dice game, Kaurava’s jealousy and Krishna’s cunning plans were the reasons for war and destruction.
At the end all of them, both Pandavas and Kauravaas, had miserable death .But yet we got Bhagavad Gita, Vishnu Sahasranama and Yaksha prasna and several stories about ancient women too from the Mahabharata .
Of these, Thalaiyaalankaanam battle is celebrated much.
As I mentioned earlier Tamil kings fought among themselves and killed each other. Bards sang about the victorious kings or chieftains or the commanders and got prizes. No where in the world we such a long fighting. They fought for 1500 years continuously among themselves. We will see more in Pura naanuuru.
Of these, Venkatam is famous because of the Venkata achala pathi Vishnu temple, which is the world’s richest temple. Neither Vatican nor Mecca attract such a large crowd in the world. The oldest book Tolkappiam said Tamil language was spoken only up to that point.
வடவேங்கடம் தென்குமரி
ஆயிடைத்
தமிழ்கூறு நல்லுலகத்து
(தொல்காப்பியம், சிறப்புப்பாயிரம்:1-3)
Another interesting historical reference is to the Mauryan Invasion of Tamil Nadu. The words used by the poet Maamuulanaar is the mountain that was levelled by Mauryans. It shows that the Mauryan army laid road route across that hill. We have references from Jain books that Chandra Gupta Maurya spent his last days in Karnataka as a Jain devotee. This reference, coupled with Asoka’s reference to Tami kingdoms, give a clear history for the Tamil Kings from Third Century BCE.
Kolli Malai was also famous in those days for the presence of Kollip Paavai, a goddess who had mysterious powers.
The name Agastya is not at all mentioned in Sangam Tamil Literature. But the word Pothiyin Malai shows that it became famous because of Agastya’s residence there. In other verses the hill is compared with Himalayas in reverence. It is part of the 1000 mile long Western Ghats called Sahyaadri in Sanskrit.
Tamil words Malai, Kundram and Sanskrit words Achala, Adri , all meant mountain.
Tirupparam Kundram is famous until this day because of Lord Skanda (Murugan in Tamil) temple.
Imayam, i.e. Himalaya is mentioned in several places. They used the Sanskrit word Hima (snow) in many places in addition to Vada Varai (Northern chain of mountains).
Sirumalai is famous for its sweetest, smallest banana fruits till this day.
Parambu Malai became most famous hill in Sangam Tamil Literature, because of the philanthropist chieftain Paari. Three Tamil kings ganged themselves and killed him. Brahmin poet Kapilar, the greatest of the 450+++ Sangam poets gave us lot of interesting information about this Parampu hills. When the jealous Tamil kings laid a siege, Kapilar trained the birds to bring grains for the people. Moreover Kapilar says that Paari gave all the three hundred towns to the poor. This statistic is very important. If a a small Parambu area has 300 towns 2000 years ago, one could imagine how many towns Tamils had in the vast area of Chera, Choza, Pandya kingdoms!
Muthu kundram hill is known as Vriddhachalam and Chirappali is called Trichy nowadays.
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97.
Tamil Forests
in Tamil is Kaanam or Kaadu. கானம், காடு is forest
Of these Aalangkaanam is famous because it was a battlefield.
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98.Holy Towns
Tamils have been great Hindus, and they worshipped all the Six Gods mentioned by Adi Shankara and in addition they worshipped local heroes as Village Gods.
Arangam is Sri Rangam with very big Vishnu Temple and Venkatam also. Alaivaay/Tiru Chendur and Parankundru/Tirupparamkundram are famous Skanda/Murugan temples.
Dhanushkoti via Rameswaram is famous because one of the 12 Jyotirlinga Shrines.
Of these Kartikai and Panguni are Sanskrit words used for Tamil months. In fact all Tamil months in the present day calendar are Sanskrit names. Most of these festivals are celebrated until this day.
The 12 month system shows that Tamils knew zodiac for at least 2000 years. Purananuru mentions zodiac signs. It shows that we followed our own Hindu system and not the Greek one.
Tamils being Pukka Hindus treated all the water sources as holy and took ritual baths in the rivers and seas. The safest point for anyone to take a holy dip is called Thurai in Tamil and Ghat in Sanskrit.
Rig Veda, the oldest book in the world has the highest number of hymns in praise of water. The greatest wonder is that Brahmins around the world recite those Water Mantras three times a day. In all Hindu ceremonies water filled pot is a must. It is called Poorna Kumbha; even in death ceremonies they break water pots to show that the soul has merged with water and earth.
Tamil Akananuru mentioned at least 16 Ghats/Thurais. Following are important:
Aanporunai / Tambrbarani river Thurai, Uraiyur Kaviri Thurai, Thozunai (River Yamuna) Dhanuskodi, Thondi, Koodal and Korkai. The last three are not used anymore because of natural changes.
We will see more wonders in the next part
To be continued………………………
Tags- Ancient Tamil Encyclopaedia- Part 15; One Thousand Interesting Facts! – Part 15 , Tamil festivals, Tamil shrines, Tamil holy rivers, Akanauru wonders,
Pictures are taken from various sources for spreading knowledge.
this is a non- commercial blog. Thanks for your great pictures.
tamilandvedas.com, swamiindology.blogspot.com
xxxx
Caste ridden Tamil Society
PART NINE
69.
Sangam Age Tamil society was a caste ridden society; there were upper and lower castes. They lived in different ‘cheris’ i.e. different areas of the town. The lower castes were attacked with derisive, degrading, disgraceful and impolite terms.
All these were seen in today’s Tamil society and in hundreds of old proverbs. But we have poets from different castes in Sangam literature. The surprising thing is we don’t see these many castes in 2000 year old Sanskrit literature. We did not see such things either in seven works of Kalidasa or 13 works of Bhasa.
Educated people were always respected through out India at all times. We see butcher Dharmavyadha teaching Rishi Kausika in Mahabharata. We see King Janaka teaching Brahmins in Upanishads. We see Arundhati, the low cate woman and wife of Rishi Vasistha is saluted by everyone until this day. Tamil kings also respected all poets from all castes.
Purananuru, which gives a true picture of a society that lived 2000 years ago has got many interesting things. The same caste followed the same vocation or profession. They included their vocation in their names. But we don’t see any low caste words in the poets’ names such as Pulaiyan or Paraiayan or Kadamban or Thudian.
Now let us look at some verses where caste is predominant:
Izisinan- Puram 287, 289, 82 இழிசினன் Low caste fellow
Izipirappinon – Puram 363 இழிபிறப்பினோன் Man of Low Birth
(Z is used for special L sound in Tamil)
The prefix IZI means low, base, degraded, down
Some scholars argued that we see love marriages more in Sangam Literature that shows that there were no strict caste rules or caste bias. This is a dangerous argument. If we apply the same rule with Paraththai= Para Stri= Prostitute occurring in the poems, then Tamil society will get a very bad name. If we apply the same rule to infighting among the Tamil society, the longest in the History of the World, then Sangam Tamil society will be dubbed as war mongers. We must always differentiate between poetic conventions and actual conditions of the period.
Above all, the true picture is seen in Today’s Tamil community. Except Brahmins, all the castes are begging to the government to include them in the lowest divisions of society. Though the have millions and billions of rupees, they receive all economic benefits like the fraudulent refugee community in the Western Countries.
Following is from Puram verses.
இழிசினன் – 287 -2 ; 82 -3; 289 -10
துடி எறியும் புலைய!
எறிகோல் கொள்ளும் இழிசின!-287-2.
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சாறுதலைக் கொண்டெனப், பெண்ணீற்று
உற்றெனப் பட்ட மாரி ஞான்ற ஞாயிற்றுக்
கட்டில் நிணக்கும் இழிசினன் கையது-82
இவற்குஈக என்னும் அதுவும்அன் றிசினே;
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கேட்டியோ வாழி பாண! பாசறைப்
பூக்கோள் இன்றென்று அறையும்
மடிவாய்த் தண்ணுமை இழிசினன் குரலே.-289
Pulaiyan, Pulaiththi புலையன் புலைத்தி They eat dead animals or Dogs. They are used in crematoriums and burial grounds. It is in Bhagavad Gita (5-18) as well
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Four important low caste sects
Thudiyan, Paraiyan, Paanan, Kadamban in Puram Verse 335
Even Oxford Dictionary has the word Pariah:–
sometimes offensive, an outcast.
“they were treated as social pariahs”
Outcast, persona non grata, leper, reject, untouchable, undesirable, unperson
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a member of a group of castes concentrated in the Indian states of Kerala and Tamil Nadu and in Sri Lanka, included among the Scheduled Castes or Dalits.
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Of the four low castes, three are linked with music. But Kadamban is an odd word. No one can give precise meaning; still struggling with the word.
நான்குமுக்கியஜாதிகள்
துடியன், பாணன், பறையன், கடம்பன், என்று
இந்நான்குஅல்லதுகுடியும்இல்லை;– புறம் 335.
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Pulaiya :
Puram புறம் –259-5; 311-2; 287-1; 360-19;
Kali கலி.72-14;117-7;55-18; 95-10;68-19;85-22
Akam அகம்.34-11;
Narrinai 90-3; 77-1; 347-5;
Kuru.குறு.330-1;
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Four Main Castes
Like we see the four castes, based on vocation or profession in the latest part of Rig Veda (Purushasuktam in Tenth Mandala), we see same four divisions in Purananuru where Upper and Lower divisions in the society are mentioned.
Puram 183
உற்றுழி உதவியும் உறுபொருள் கொடுத்தும்
பிற்றைநிலை முனியாது கற்றல் நன்றே;
பிறப்போ ரன்ன உடன்வயிற்று உள்ளும்
சிறப்பின் பாலால் தாயும்மனம் திரியும்
ஒருகுடிப் பிறந்த பல்லோ ருள்ளும்
மூத்தோன் வருக என்னாது அவருள்
அறிவுடை யோன்ஆறு அரசும் செல்லும்
வேற்றுமை தெரிந்த நாற்பால் உள்ளும்
கீழ்ப்பால் ஒருவன் கற்பின்
மேற்பால் ஒருவனும் அவன்கண் படுமே.
This poem gives us three points:
1.Even a mother is more favourable to a learned son.
2.Even a king will favour educated one than an illiterate (in the society or royalty).
3.Even in the society, where there are four fold divisions, a learned person from the lowest community person will be approached by upper caste man (Four Divisions or Sects- Brahmana, Kshatriya, Vaisya and Shudra).
Tiru Valluvar confirmed it:
“Though high born, an unlettered man is deemed lower than a learned man of lower birth. “—Tirukkural 409.
மேற்பிறந்தா ராயினும் கல்லாதார் கீழ்ப்பிறந்தும்
கற்றார் அனைத்திலர் பாடு.–409
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Manu Smriti also emphasizes this point:
“A man who has faith may receive good learning even from a man who is lower, the ultimate law even from a man of the lowest castes, and a jewel of a woman even from a bad family”–2-239
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“Ambrosia may be extracted even from poison,
And good advice even from a child,
Good behaviour even from enemy
And gold even from something impure “– Manu 2- 240
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“Women, jewels, learning, law, purification, good advice and various crafts may be acquired from anybody” – Manu 2-241
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In the last stage of Vedic period we come across four castes. They were based on vocations. Bhagavad Gita verse confirms it.
tasya kartāram api māṁ viddhyakartāram avyayam.—Bhagavad Gita
The four categories of occupations were created by Me according to people’s qualities and activities. Although I am the Creator of this system, know Me to be the Non-doer and Eternal.—Bhagavad Gita.
Tiru Valluvar of Post Sangam period translated it verbatim:
All men that live are one in circumstances of birth; Diversities of works give each his special worth.
Couplet Explanation:
All human beings agree as regards their birth but differ as regards their characteristics, because of the different qualities of their actions.
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புலையன் ஸ்வபாக undefined பகவத் கீதை 5-18
विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि |
शुनि चैव श्वपाके च पण्डिता: समदर्शिन: ||5-18||.—Bhagavad Gita
vidyā-vinaya-sampanne brāhmaṇe gavi hastini
śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ.—Bhagavad Gita
BG 5.18: The truly learned, with the eyes of divine knowledge, see with equal vision a Brahmin, a cow, an elephant, a dog, and a dog-eater (PULAIYAN in Tamil). .—Bhagavad Gita
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Low caste people worked in Crematoriums
புறம்.363
இருங்கடல் உடுத்தஇப் பெருங்கண் மாநிலம்
உடைஇலை நடுவணது இடைபிறர்க்கு இன்றித்
தாமே ஆண்ட ஏமம் காவலர்
இடுதிரை மணலினும் பலரே; சுடுபிணக்
காடுபதி யாகப் போகித் தத்தம்
நாடு பிறர்கொளச் சென்றுமாய்ந் தனரே;
அதனால் நீயும் கேண்மதி அத்தை; வீயாது
உடம்பொடு நின்ற உயிரும் இல்லை;
மடங்கல் உண்மை மாயமோ அன்றே;
கள்ளி ஏய்ந்த முள்ளியம் புறங்காட்டு
வெள்ளில் போகிய வியலுள் ஆங்கண்
உப்பிலாஅ அவிப்புழுக்கல்
கைக்கொண்டு பிறக்கு நோக்காது
இழிபிறப்பினோன் ஈயப்பெற்று
நிலங்கல னாக விலங்குபலி மிசையும்
இன்னா வைகல் வாரா முன்னே,
செய்ந்நீ முன்னிய வினையே,
முந்நீர் வரைப்பகம் முழுதுடன் துறந்தே.
Puram–363
***
—subham—
Tags- Castes, Low castes, Pariah, Pulaiyan, Caste ridden, Tamil Society, Ancient Tamil Encyclopaedia- Part 9; One Thousand Interesting Facts, Bhagavad Gita, Manu Smriti
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xxxx
Heated argument between Sulabha, a Sanyasini and Janaka , King of Mithila is in Shanti parva chapter 320 of Mahabharata.
When Miss Sulabha came to the assembly of King Janaka, he asked her Who are you? Where are you coming from? Where are you going from here?
First Janaka introduced himself saying,
“I am a disciple of that great sage Panchashikha, of whom there is no equal in knowledge of the philosophies of Sankhya and Yoga and Moksha ;it is from that Guru of mine who happened to pass this way and spent with me for the four months of the rainy season (It is called Chatur Masya period) that I received the enlightenment of true knowledge, and all my doubts have been resolved”
“In my sight a lump of earth, a piece of iron, and a piece of gold, all are alike, of the same value; I am a king but without any attachment. With the sword of detachment sharpened further on the flint of the philosophy of moksha, I have cut the binding cords of glory and power of being king and those of worldly affection and love. I am a jivan mukta”.
Then Janaka asked her awkward questions and Sulabha attacked him with suitable reply. Here are some excerpts:
“In this world, the renouncers are sustained by the households. Renouncing family, the renouncers depend for their sustenance upon families, nevertheless. It is from there they arise, and it is from them that they receive recognition and respect”.
Next, she played on two similar sounding words.
“If passions, kashaaya are not removed from one’s heart, then wearing the ochre robe kaashaaya , should be regarded as nothing more than a means of selfish ends. In my opinion it is another profession adopted by those shaven heads waving the flag of dharma but insincerely.
“To wear the ochre robe, to shave one’s head; to carry a trident and a begging bowl—these are mere outward signs of renunciation; in themselves they do not lead to moksha.
“No one is a monk merely because he has renounced and he begs. He alone is a genuine monk who has naturally risen above petty self -interests and is not attached to pleasures”.
When jJnaka attacked her more implying that she is not a true Sanyasini Miss Sulabha continued and said,
“What I will say will be productive, meaningful, fair and just. I shall not speak out of anger, or from fear, or from some greed.
The form of a child has at the time of his or her birth changes progressively- childhood to youth then to old age. Likewise, the different characteristics each individual has, which distinguish him or her from others, also keep changing; but those changes, as in the flame of a lamp, are so subtle that they are mostly imperceptible.
“Just as a running horse is one moment here and in next moment not seen, this world, too, is moving very swiftly from one state to another. Therefore, it is impossible to say,
From where does one come from or from where one does not?
To whom one does belong, or to one whom does not?
If you have a sense of unity with the other, seeing your own self in the other, then why do you keep asking me: who are you? Who do you belong to?
I am not a Brahmani, neither a Vaishya, nor a Shudra; by birth I am like you a Kshatriya. I was born in a royal family. You may have heard King Pradhana; I was born in that great family. My name is Sulabha.
Because I did not find a man worthy of me, I did not marry, and took the path of renunciation. Living the disciplined life of a renouncer, a Muni, I live alone and travel around alone”.
She concluded by saying,
“If despite all that flourishing your royal umbrella and royal silver mace still you think that you are a liberated man, a jivan muktha, then it may be your delusion.
Pursuit of dharma, ordering of life, and of Artha, material property and of Kama, sexual fulfilment or fulfilment of desires generally are described as tri varga , the three ends of life, which express themselves in seven forms. Where is the sign of liberation in the one perpetuality involved in those three?
“King! I don’t think you are liberated; you have only the wrong impression. I don’t think you have benefited much from the teachings of your Guru Panchasikha.
I am not saying anything with partiality, but sincerely for your good. Just as a Sanyasi dwell for a night in an empty house in a town, I will spend the night in the emptiness of your inner being, and shall happily leave tomorrow morning. You have given me much respect and hospitality”.
Having heard Miss Sulabha say this, King Janaka said nothing more- Anusashana Parva 320-193
***
Mahabharata has more interesting stories of Suvarchala and Shwetaketu, Madhavi, Draupadi etc where power of women is glorified.
All Hindus, particularly, women must read the following book:
The Women of the Mahabharata, The Question of Truth, Chaturvedi Badrinath, Orient Longman Publication, 2008 (Pages 276) Rs.395 .
—subham—
Tags-Who is a good wife, part 10, Sulabha, Janaka.
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The Mahabharata narrates the story of Nala Damyantti in Vanaparva Chapters 53-79. It is one of the longest stories in the epic. Brhadashva came to see the Pandavas in exile. Then Yudhishthira described his distressing condition. In answer to a question Brhadashva gave this story. Nala was the king of Nishada country and Damayanti was the princess of the kingdom of Vidharba. Both fell in love when they heard the virtues of both through a swan.
It is interesting in many aspects:
1
Bird Messenger: In the Rig Veda we have the oldest Dhuta Kavya in the story of Dog Messenger (Sarameyas)
Later in this epic we have Swan Messenger. 2000 year old Sangam Tamil Literature has many Birds, Insects as Messengers.
2
It described the Trade Routes of Sarthvahans. Business people travelled with big caravans. The dangers they met with are in graphic detail.
3
Horse Riding
Nala was famous for Cooking, Horse Riding and Gambling. The speed of the Horse drawn chariots show the best Road transport in the world. The speed of the horse chariots is also described.
4
Swayamvara
Hindu Kshatriya women had the wonderful freedom of choosing their husband. We see this in Bhisma attack on Kasi kingdom, then Sita Devi, then Draupadi, Damayanti Swayamvaras. Later we never hear about it until Kalidasa described Aja- Indumati Swayamvara.
Swayamvara shows that they followed one man – one woman principle.
The half -baked idiots who said that Hindus came from outside India could not show any example in any part of the world of Swayamvara. So, their Aryan Invasion theory is exploded by this and hundred more examples (use of water, wedding mantras etc).
5
If one is unclean, Kali will trouble him
6
ETs – Alien Civilization
The description of Aliens. They won’t wink; their feet won’t touch earth; their garlands wont wither etc.
7
This Nala Damayanti story inspired Kalidasa to write about Swaymavara, Cloud Messenger etc. This inspired Tamils to translate Nala Damayanti in Tamil verses.
8
Damyanti Quotations- Who is a Good Wife?
“In the face of even the most trying circumstances of life, women of good breeding protect themselves by the power of their own self, conquering thereby truth and the heavens, too: of this there is no doubt”.
Vanaparva – chapter 70-8
“When the Providence appears to be against and self effort bears no fruit, men living in truth do not grieve, nor lose heart”.
During Swayamvara – choosing your own husband—four gods from alien civilisation also joined the contest. They appeared exactly as Nala
Damayanti told the gods,
“On hearing about Nala from the white swan, I have from my heart chosen him as my husband. With the power of that truth, may the gods reveal to me Nala.
“In thought, in speech and in act (this is a phrase we see throughout Tamil and Sanskrit literature- Mano- Vaak- Kaayam), if I have never strayed from good conduct, by the power of that truth may the gods reveal to me Nala”.
****
Like Yudhisthira nala also lost his kingdom in a gambling game and they went to the forest. They suffered a lot, and Nala ran away in the middle of the night with half of Damayanti’s sari.
After wandering for three days, she went to another forest. The seers / rishis in the forest welcomed her. Astonished by her extraordinary beauty and grace, they asked her,
“Tell us who you are. Are you a goddess of this forest or the deity of the hills here or are you a deity of the river?”
Damayanti said,
“I am neither a goddess of this forest nor am I the deity of the hills, nor am I the deity of the river. I am a human being.”
Tamil Comparison
Sangam Tamil literature also talks about deities of hills, rivers, sea, lakes, even the musical instruments. This shows they had the same belief from Kanyakumari to Kashmir. A lover even mistakes his lady love to be a deity of the forest in Tamil verses. And all these deities were only women!!!
After narrating her story to the seers and enjoying their hospitality, she joined a caravan with their help which was attacked by forest elephants. Many traders died and a few of them thought Damayanti was an evil spirit causing this attack. Fearing that they would kill her she joined some Brahmins crossing the forest. She went to the capital of Chedi country and met the Raj mata/ Queen Mother; She helped her to go to Vidharba where she announced a Second Swayamwara, just to attract Nala. As expected, Nala came and joined her and the story ended happily.
Before that ,
Having heard about second Swayamvara , Nala doubted her integrity. He questioned Damayanti about it.
Damayanti said
“Do not fling at me that accusation. I am not a wayward woman, the three gods of the universe Vayu/wind, Surya/sun and Chandra/ moon are the witness of my truth. I do not propose to take another husband and there is no second Swayamvara for Damayanti. The whole thing was set up as a ploy to bring you here”.
Her plan to bring him from Ayodhya to Vidharba and her test to see whether it was Nala or not etc are described in detail in Vanaparva of Mahabharata. How they covered such aa long distance in a short time also described in detail. Though it is a long story, there are many things which describe the condition of ancient Bharat.
All Hindu women must read the stories of Satyavan -Savitri, Nala-Damayanti and Draupadi to know the Woman Power and Woman’s Freedom. Neither in Greece, nor in Rome, nor in Egypt and Sumerian we have such true stories.
–Subham—
Tags= Who is a good wife, Part 8, Nala Damayanyi, Swayamvara, Horse Chariot, Ayodhya to Vidarbha
न दुर्वहश्रोणिपयोधरार्ता भिन्दन्ति मन्दां गतिमश्वमुख्यः ॥ १।११॥
Where the celestial damsels are unable to desist from their usual leisurely walking even if their toes and heels are disquieting to tread on the pathways condensed with snow, appurtenance to the slowed down pace owing to the weight of their broad hips and beamy bosoms, that sort of leisure-mountain is there in the North. [1-11]
****
கதிரவனைக் கண்டதினால் கலக்கமுற்று ஓடும்
காரிருளைக் குகையினிலே காப்பாற்றுவான் ஹிமவான்;
சரணடைந்த சிறியோரை மேலோர்கள்
நட்புடனே காப்பது பெரியோருக்கு இயல்புதானே
दिवाकराद्रक्षति यो गुहासु लीनं दिवा भीतमिवान्धकारम् ।
He who safeguards the lowly darkness that burrowed itself in his caves, as though that darkens is frightened from the day making sun, is objectionable insofar as his propriety as a shelter is concerned; but that objection is voidable, as noblemen ought to protect anyone or anything seeking shelter as his own person. [1-12]
On whom the thick furred animals, chAmara, wave their tails spreading breeze in the quality of moonbeams; in doing so they appear to be fanning a royal with furred fanning instruments, and thus they render the title of ‘king of the mountains’ more meaningful to that mountain that is there in the North. [1-13]
Where the clouds dangling on the doorways of homelike caves are luckily becoming door curtains for the much-abashed celestial womenfolk when their upper cloths are suddenly snatched away by their males, such a romantic mountain is there in the North. [1-14]
On which the breeze wafts the spays of River Ganga’s watercourses wobbling the deodar trees time and again, whereby peacocks apprehensive of rainfall outspread their plumage, and commingling all the other perfumes that breeze becomes enjoyable to the tribal people that are fatigued in their hunting, such a breezy mountain is there in the North. [1-15]
Both the actions are in hyperbole. Neither the sages in highest constellation can bend down, nor the sun with downward sunrays can possibly shoot his rays up. This is only to show the loftiness of Himalayas.
Whose plenteousness to provide sacred material like special firewood, Soma creepers etc to Vedic rituals, and whose capacity and perseverance to bear the earth is clearly examined by Brahma, whereby Brahma personally ordered for oblational share of oblations in Vedic rituals to him along with the lordship on other mountains, such a munificent mountain Himavan is there in the North. [1-16]
****
यज्ञाङ्गयोनित्वमवेक्ष्य यस्य सारं धरित्रीधरणक्षमं च ।
He who is the provisioner to Vedic rituals with sacred material like special firewood, Soma creepers etc, and whose capacity and perseverance to bear the earth is clearly examined by Brahma, whereby Brahma personally ordered for oblational share of Vedic rituals to Himavan along with the lordship on other mountains, such a beneficent mountain is there in the North. [1-17]
***
மேருவுக்குத் தோழனான மன்னன் ஹிமவானும்
முன்னோரின் கடன் தீர்க்க மனதினிலே எண்ணி
தன்னழகுக்கிசைந்தவளாம், தபசிகளும் புகழும் ,
மேனையென்னும் பெண்மணியை மணம்புரிந்தார் முறையே 18
स मानसीं मेरुसखः पितॄणां कन्यां कुलस्य स्थितये स्थितिज्ञः ।
Such a well-mannered lord of the mountains Himavan who is the friend of Mt. Meru customarily married Lady Mena Devi, the daughter of manes called agniShvAt et al, an estimable girl even for sages, thus becoming a worthy maiden for himself for the flourish of his dynasty. [1-18]
sa mānasīṃ merusakhaḥ pitṝṇāṃ kanyāṃ kulasya sthitaye sthitijñaḥ / menāṃ munīnām api mānanīyām ātmānurūpāṃ vidhinopayeme // Ks_1.18 //
THE BIRTH OF THE WAR-GOD
The Birth of the War-god is an epic poem in seventeen cantos. It consists of 1096 stanzas, or about 4400 lines of verse. The subject is the marriage of the god Shiva, the birth of his son, and the victory of this son over a powerful demon. The story was not invented by Kalidasa, but taken from old mythology. Yet it had never been told in so masterly a fashion as had been the story of Rama’s deeds by Valmiki. Kalidasa is therefore under less constraint in writing this epic than in writing The Dynasty of Raghu. I give first a somewhat detailed analysis of the matter of the poem.
First canto. The birth of Parvati.–The poem begins with a description of the great Himalaya mountain-range.
God of the distant north, the Snowy Range O’er other mountains towers imperially; Earth’s measuring-rod, being great and free from change, Sinks to the eastern and the western sea.
Whose countless wealth of natural gems is not Too deeply blemished by the cruel snow; One fault for many virtues is forgot, The moon’s one stain for beams that endless flow.
Where demigods enjoy the shade of clouds Girding his lower crests, but often seek, When startled by the sudden rain that shrouds His waist, some loftier, ever sunlit peak.
Where bark of birch-trees makes, when torn in strips And streaked with mountain minerals that blend To written words ’neath dainty finger-tips, Such dear love-letters as the fairies send. p. 158
Whose organ-pipes are stems of bamboo, which Are filled from cavern-winds that know no rest, As if the mountain strove to set the pitch For songs that angels sing upon his crest.
Where magic herbs that glitter in the night Are lamps that need no oil within them, when They fill cave-dwellings with their shimmering light And shine upon the loves of mountain men.
Who offers roof and refuge in his caves To timid darkness shrinking from the day; A lofty soul is generous; he saves Such honest cowards as for protection pray.
Who brings to birth the plants of sacrifice; Who steadies earth, so strong is he and broad. The great Creator, for this service’ price, Made him the king of mountains, and a god.
–SUBHAM–
tags-Himalaya Mountain in Three Languages மூன்று மொழிகளில் இமய மலை வருணனை -2 குமாரசம்பவம் காளிதாசன்
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xxxx
Satyavan-Savitri story from Vana Parva of Mahabharata continued…………………
Savitri to Yama
I have heard it said that ordinarily it is your messengers who come to take away the mortals. This time, Lord, how have you come yourself?
Yama
This Satyavan was rooted in truth, and possessed rare qualities in a still rarer combination. He was not to be taken away like other mortals, by my messengers. For him, I have to come myself.
Now go back, and do the last rites. You have discharged your husband debt. You have followed your husband as far as you should have.
Savitri
Where my husband is being taken, there I should go too. That is the abiding dharma (scriptural law). By your grace, and with the strength of my love for my husband, nothing can obstruct my way.
The wise say that on walking even seven steps together, a friendship is established. From such friendship, I shall say to you a few things. Kindly, listen to me.
(Savitri explained what dharma is)
Yama
Now go back. The tings that you have said, in such perfect combination of word, tone, diction and logic have pleased me very much. Excepting the life of Satyavan, I can give you everything else.
Savitri
My father in law, deprived of his kingdom, now lives in forest. He is blind. I pray that by your grace his eye sight restored to him, and regain his strength, he may again shine like the sun.
Yama
What you have wished shall happen in that way, I give you the boon. Go back now, and do not put yourself to the rigour of further travel , you are tired.
Savitri
Being near my husband, I feel this travel no rigour. Wherever you take him, I shall come there too. And I have something more to say. Please listen to me.
Even a fleeting time with those rooted in truth is greatly desirable, their friendship even more. It is said that the company of such people never in vain. Therefore, one should always seek their nearness.
Yama
What you have said is to the good of all , most pleasing to me. Excepting the life of Satyavan, ask a second boon.
Savitri
The second boon I seek from you is that the lost kingdom of my father-in-law Dyumatsena is restored to him, and he, who I venerate as my guru, may never swerve from the path of dharma.
Yama
Dyumatsena will soon regain his kingdom and without struggle he will never swerve from the path of dharma.
The second wish of yours granted also, now go back. And do not tire yourself more.
Savitri
You keep all living beings within bounds of an eternal discipline and therefore, Deva you are universally known as Yama. Listen to what I will say.
In acts, speech and thought (Mano, Vak, Kaya), not to bear enmity towards any being; to have compassion to all; and giving; are considered the abiding dharma of the good.
Generally, the people of this world are short lived, and human helplessness is well known. Therefore, saints like you show compassion even to an enemy seeking refuge.
Yama
Blessed one! Hearing you say this is to me like water to the thirsty. Excepting the life of Satyavan, ask whatever you wish.
Savitri
My father Ashvapati has no son. May be he blessed with his own hundred sons who will continue his family line This is the third boon I seek from you.
Yama
Blessed one! Your father will have hundred sons that will keep his family line unbroken. Princess! Your third wish also has been granted. Now go back! You have already come too far.
Savitri continued to speak……………………………..
To be continued. ….
Tags – Savitri, Yama, Dialogue, Mahabharata, Good wife, Part 4
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Anamika story in Vana Parva of Mahabharata; Chapters 205 and 206
Anaamikaa= nameless woman i.e. Anonymous
English word Anonymous is derived from Sanskrit word Anamika. (Pronunciation- anaamikaa)
Yudhisthira put a question to sage Markandeya about the place of women in life.
“That a woman carries a child in her womb for ten months, and gives birth at the ripe time, what can be more awesome than that?
Often with danger to her life a woman bears a child gives birth in great pain and brings up her children with tender care- this seems to me to be even more difficult.
Still more difficult, indeed exceedingly difficult, is how woman look after a husband who is uncaring and cruel, from whom they receive only insulting behaviour, and yet, regardless, they live in the truth of their own dharma”.
Markandeya narrated the story of arrogant Brahmin Kaushika.
Kaushika was brahmin who mastered all scriptures and did severe penance. One day, sitting under a tree he was reciting Veda. A bird sitting on the same tree soiled his clothes. In great anger he looked at the bird and the bird instantly fell dead. Then he set out on his daily round of begging for food, what is called Biksha (Tamil word Pichchai is derived from it.)
He had arrived at a house and gave the customary call. Ane the woman answered from inside the house, ‘Please wait’.
The mistress of the house took some time and Kaushika became very angry. When she came out with food, he reproached her.
She apologised for the delay and told that her husband came just before he cam for food. She had been attending on her husband and hence the delay.
Kaushika raised his voice in ager and said,
“So, for you, your husband is has greater importance than a Brahmana. Even Gods bow their head to Brahmanas, what to say about the mortals. You arrogant woman. Don’t you know the power of Brahmanas? They are like fire. If they wish they can burn the whole earth.
Nameless woman/Anaamikaa, said to him,
“Don’t be angry, Sir! I meant no disrespect to you, but I am not that little bird that you reduced to ashes with your anger. What can your ngr do to me? It cannot touch me even remotely”
“The dharma I obtain from taking care of my husband is what I delight in. I put him in a place higher than even the Gods.
It is the kind of life that I live , ordinary, but in devotion to my husband , that brought me some powers too.
Just see that is how I have the foreknowledge of your burning with your anger that little bird. But, Sir, anger is the enemy that resides in man’s body.
This is in Tamil Veda Tirukkural too,
தெய்வம் தொழாஅள் கொழுநன் தொழுதெழுவாள்
பெய்யெனப் பெய்யும் மழை.- குறள் 55
Even rains fall at the command of the wife Who upon rising worships not God, but her husband- Tirukkural 55.
“Sir if you do not know what Dharma (rightful conduct) is, you should learn it from Dharmavyadha, a meat seller, by going to Mithila. He takes care of his parents. He is truthful and a man of self -control. Should I have said more than I should have, or something offensive, forgive me. Those who live in dharma know also that women are adandaniya, above punishment”
Kaushika said to the woman,
I am very pleased with you. My anger has vanished. Then he went to Mithila and met Dharmavyadha.
To be continued……………….
Similar story is told in Tamil about a Siddha saint called Konkanava. கொக்கென்று நினைத்தாயோ கொங்கணவா?
Hey You Konkanava, Did you think that I am like that bird heron/stork (you burnt a while ago)?
–subham—
Tags- power of woman, arrogant Brahmin, Kaushika, Mahabharata, Vana parva, husband is god, woman is unpunishable.கொக்கென்று நினைத்தாயோ, கொங்கணவா
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Tamil and Vedas 
